The Fusion of Rhetoric and Hermeneutics

At first glance, rhetoric and hermeneutics are quite different things. Rhetoric deals with argument and persuasion, hermeneutics with examination and understanding. But, if we look more closely, they comingle in a way that makes them inseparable.

AltOriginal abstract painting by Vanessa Ives

To begin, both rhetorical and hermeneutical reflection take the form of considering existing practice (21).1 Already in the earliest surviving rhetorical theory from Plato and Aristotle, the theoretical discussion takes the form of reflection on rhetorical practice (21–22). Similarly, the Sophists and Socrates both manifest a concern for an “art of understanding,” even if this is not a full-fledged hermeneutical theory in its own right (22).

In addition, “the theoretical tools of the art of interpretation (hermeneutics) have been to a large extent borrowed from rhetoric” (24). Characteristically, rhetoric “defends the probable” and refuses to admit for acceptance only what can be fully proven empirically (24). And such too is the nature of interpretation.

Rhetoric is everywhere and even directs empiricism, as when science finds in “usefulness” a reason for taking up a particular line of research (24).2 And “no less universal is the function of hermeneutics” because “everything … is included in the realm of ‘understandings’ and understandability in which we move” (24–25).

In this way,

the rhetorical and hermeneutical aspects of human linguisticality completely interpenetrate each other. There would be no speaker and no art of speaking if understanding and consent were not in question, were not underlying elements; there would be no hermeneutical task if there were no understanding that has been disturbed and that those involved in a conversation must search for and find again together. (25)

Understanding comes about by dialog, even if it is only a dialog among oneself, a text, and the tradition that mediates between these two. Even here, as we seek to move past disruptions in this dialog and explain well what we observe, we expose a fundamentally rhetorical character of that dialog.

In what other ways do rhetoric and hermeneutics seem to be fundamentally united?


  1. Page numbers by themselves indicate citations from H.-G. Gadamer, “On the Scope and Function of Hermeneutical Reflection,” in Philosophical Hermeneutics, trans. and ed. David E. Linge (Berkeley: University of California Press, 1976), 18–43. 
  2. See also Thomas S. Kuhn, The Structure of Scientific Revolutions, 3rd ed. (Chicago: University of Chicago Press, 1996). 

Moltmann and Ricoeur in Dialog

At the Logos Academic Blog, Stephen Chan has a substantive essay on interaction between Jürgen Moltmann and Paul Ricoeur that focuses on the centrality of hope to Christian eschatology. In part, Chan suggests:

If symbols do give rise to thought … , then the symbolic language of biblical apocalyptic literature is irreducible and too important to be left behind in our theological construction.

For the full essay, see Chan’s original post at theLAB.

Theology’s Hermeneutic Interest

Photograph of H. G. GadamerH.-G. Gadamer concludes his essay on “The Universality of the Hermeneutical Problem” by commenting on the importance of language, with an interestingly theological turn. Gadamer suggests,

The … building up of our own world in language persists whenever we want to say something to each other. The result is the actual relationship of men to each other…. Genuine speaking, which has something to say and hence does not give prearranged signals, but rather seeks words through which one reaches the other person, is the universal human task – but it is a special task for the theologian, to whom is commissioned the saying-further (Weitersagen) of a message that stands written. (Philosophical Hermeneutics, 17)

To be sure, Christian Scripture and the broader Christian tradition can and do speak for themselves. But, it is doubtless specially incumbent upon those with vocations in theology, biblical studies, preaching, and other Christian education areas to see to the passing on of this testimony and to its interpretation in various contemporary milieux.

For other reflections by and on Gadamer, see also previous posts on his thought.